Namangan Davlat Universiteti Filologiya fakulteti

«TASDIQLAYMAN»
Filologiya fakulteti

dekani: _______ dots. R.Karimov

«___» ________ 2012 yil
Muhr

Namangan Davlat Universiteti

Filologiya fakulteti

Ingliz tili va leksika-stilistika kafedrasi

Bitiruv malakaviy ishini

tayyorlab topshirish rejasi

Talabaning ismi, sharifi

va otasining ismi: Jamalova Dilafruz

Guruxi: 403 o’quv yili: 2011-2012

Mavzu: «Babur and baburids in the works of world writers»

Ilmiy rahbar: М.Qoraboyev, katta o’qituvchi
Ilmiy maslahatchi: R.Karimov, f.f.n., dotsent
Taqrizchilar:
1. Ichki taqriz: Q.Sidiqov, f.f.n., katta o’qituvchi
2. Tashqi taqriz: M.Bobohanov, Nemis va frasuz tillari kafedrasi katta o’qituvchisi

Namangan davlat universiteti rektorining buyrug’i: ___________________________________

_________________________________________________________

Namangan-2012

Annotation
This state qualification work is dedicated to the study of the problems of teaching language material (vocabulary, grammar, and pronunciation) in dynamic and static stage in foreign language teaching.
Theme: Babur and baburids in the works of world writers
Plan
INTRODUCTION

Chapter I. Babur and his generation

1.1. Babur is the founder of the great dynasty

1.2. Baburid kings and princes

Chapter II. Babur’s memoir “Baburnama” and Gulbadan begums “Humayunnama”

2.1. About “Baburnama”and its translations

2.2. Gulbadan begum and her book “Humayunnama”

2.3. Challenge of a Princess’ Memoir

Chapter III. Works about babur and his dynasty

3.1.Stephen F. Dale and his book ‘The Garden of the Eight Paradises.’

3.2. Ruby Lal and his book ‘Domesticity and Power in the Early Baburid World.’

3.3. Other authors and translators about baburids

Conclusion

Bibliography

INTRODUCTION

The actuality of the theme: The 2012 year has been declared as the Year of Strong family.¹ This was announced by Islam Karimov at a ceremony dedicated to the 19th anniversary of the Constitution. In order to implement a wide range of targeted measures on the further strengthening and development of the institution of the family as basis of the society, to raise to a qualitatively new level of the whole of the work to strengthen the legal and socio-economic protection of the interests and support of the family, especially young families, increase of the role of the family in the upbringing physically healthy and spiritually Mature and harmoniously developed generation, strengthening of the status and the strengthening of the role of community in the practical implementation of target tasks on formation of a strong, healthy families, and also in connection with the proclamation of the Republic of Uzbekistan 2012, “Year of the strong family". In Uzbekistan, from the first years of independence, a lot attention has been paid to the institute of family. The goal of the reforms, carried out sequentially in the country, is to protect human interests and to provide peace and prosperity in each family. Healthy atmosphere, prevailing here, makes a solid foundation for upbringing well-rounded people, who can take good position in society. Quiet and prosperous life of each member of a family is the factor for sustainable development and prosperity of the state as a whole.

Historical memory, the restoration of an objective and truthful history of the nation and its territory is given an extremely important place in the revival and growth of national self-consciousness and national pride. History can be a genuine tutor of the nation. The deeds and feats of great ancestors enliven historical memory, shape a new civil consciousness, and become a source of moral education and imitation. The history or Central Asia reveals many outstanding personalities who had political wisdom, moral valour, and a religious perception of the world. Our great ancestors — Imam Bukhari, At-Termizi, Naqshband, Ahmad Yassavi, Al-Khorezmi, Beruni, Ibn Sina (Avicenna), Amu Timur (Tamerlane), Ulughbek, Babur (the first Mogul Emperor of India) and many others — have greatly contributed to the develop­ment of our national culture. They became the national pride of our people But these men and then outstanding contribution to the development of world civilization are also known today in the whole world. Historical experience and traditions should become the values on which new generations are brought up. Our culture has become a centre of attraction for the whole of mankind: Samarkand, Bukhara and Khiva are places of pilgrimage not only for scientists and connoisseurs of art, but for all people who are interested in history and cultural values.

In order to is to acquaint international community with the achievements and results of the reform in the sphere of continuous education development in Uzbekistan, the role of the government in training highly educated, intellectually advanced generation, under the patronage of President of Uzbekistan Islam Karimov the International Conference “Upbringing of Educated and Intellectually Advanced Generation – the Most Important Condition of Sustainable Development and Modernization of the Country” was held on 16-17 February, 2012. About 1000 people, 300 of them are representatives of foreign and prestigious international organizations, leaders of educational and research institutes, scholars, scientists and specialists in the sphere of education, science and culture participated in the Forum. There were six sessions of the sections in the course of which questions outlined in the agenda were discussed and perspectives of concrete types of education development and trends of activity of continuous education were determined, namely:

1. School Education is the Basis for Upbringing of Intellectually Advanced Generation.

2. Vocational Education and Establishment of Modern Labour Market.

3. Priorities of Development of Higher Education and its Role in Modernization of the Country.

4. Modern Information-Communicative Technologies in the Educational Process.

5. Еducation and Science – Continuous Relations.

6. Education and Development of Culture.

The Conference enabled to exchange mutual experience, analyse the results of the implementation of the Laws of the Republic of Uzbekistan “On Education” and “National Program of Personnel Training”, on the basis of it to define evidence-based tendencies and highlight number of issues requiring their solution in the nearest perspectives in the system of continuous education of Uzbekistan and to work out agreed recommendations on the problems of improving of organization and content of education and upgrading of personnel training quality as well as developing international cooperation. The participants of the Conference outlined the peculiarities of developing education in the world and in Uzbekistan at the current stage, and underlined its important role in providing sustainable development and modernization of economy and social sphere, highlighted important functions of education in cultural and spiritual renovation of the society, and formation of new public conscious. At present education is considered as a main factor and unprecedented condition of socio-economic progress, the most important value and basic capital of modern society, priority and a powerful force in progress is an individual who is able for searching, thinking independently and creatively in mastering of new knowledge, socio-professional activity and creation.²

In this Qualification Paper we’ve set forth to study the translation methods, their types and ways of the translation, to consider the function of literature in everyday life of the humanity.

The objects of this Qualification paper are the works written by Babur and baburids, and books devoted to this tremendous dynasty. It can be considered as one that gives the detailed review of the ways literature and terms can be translated into the languages. It also helps to improve one’s understanding of the principal rules of translation which plays leading role while processing translation.

The aim of this work is to introduce the students with the books written by Baburids and the works about them written by foreign historians and writers. Translation approaches to literature so that to make it easy to perceive for those willing to keep up their educational and scientific carrier in the science of translation, it was purposed to broaden their view on translation studies and peculiar features while translating literature.

In this work we set the following tasks:

• 
  to review all the sources of classic literature
  
• 
  to reveal the methods of translation of classic literature
  
• 
  to investigate grammatical, lexical, stylistic and phraseological difficulties of translation of classical literature
  

We should mention that this research work represents a great theoretical value for those willing to take up their future carrier in the field of translations as invaluable reference to the methods and the ways of translation of classic and historical literature.

And the practical value of this work involves the idea that translation represents a field aimed at training future translators/interpreters to translate verbal and written materials on the subjects basing on the study of literature and history.

The source information for this research work has been carefully studied and investigated before it was applied to the given work.

The originality of this work is in its creative approach to the study and methods of translation, besides, it contains a detailed review of ways and methods of translation.

The given Qualification paper contains of introduction, three chapters, conclusion and bibliography list.

The first chapter gives a detailed review of the study of the theory of translation and also reveals the role of classical literature and terms which are believed to be interesting to future translator/interpreters. It also discussed the methods of translation of classical literature with purpose to make it easier for translator to achieve adequate translation in the target language. There is also the information about Babur and his generation.

The second chapter deals with the detailed study of history writing and translation of “Baburnama” into different languages of world. It also gives some hints on translation of the work.

The third chapter gives a detailed review of the study of baburids and about created works by the authors of the world.

We have also attached some samples of translation of classical set expressions so that to enable the future translator to benefit from the given paper in their further researches in the fields of translation.

In conclusion we have summed up the results of our laborious investigation translation of classic literature.

At the end of the research paper we have attached the bibliography list to enable the future translator to use information sources used in this Paper.

Chapter I. Babur and his generation

1.1. Babur is the founder of the great dynasty

Zahir ud-Din Mohammad Babur (1483–1530) was the founder of the Baburid (Baburid) dynasty in India, which ruled the north and central Indian subcontinent from 1526 until its colonisation by the British, after which the Baburid Emperors ruled in name alone. Descended on his father’s side from the Turkish conqueror Timur, Babur also claimed Kenghis Khan as a maternal ancestor. Growing up in Andijan, the young prince Zahir ud-Din was nicknamed Babur (meaning Tiger) from his youth. Z.M.Babur was born on 14 February 1483 in Andijan, in the family of the ruler of Ferghana Ulus whose name was Umar Sheikh Mirzo. At that time in Central Asia and Khurasan a fierce internecine wars between brothers, relatives,-descendants of the Great Tamerlane, -were fought. Zahir ud-Din being from his childhood in love with literature, art, nature's beauties, like all the princes -timurids was getting familiarized with the rudiments of that knowledge under the leading of eminent teachers in his father's palace. But his untroubled childhood didn't last long; in 1494, after his father's death, Babur aged 12, when sat himself on the throne of the ruler of Fergana Ulus, was forced to struggle for the Andijan's throne against his brother Jahongir Mirzo, uncles Sultan Ahmad Mirzo and Sultan Makhmud-khan and other feudal groups. To reconcile with the brother Jahongir Mirzo, Babur divided Ferghana Ulus and give away him sharp the half. Then Babur entered a struggle against with the feudal groups for Samarkand. The vanquisher, Shebani-khan, who possessed an enormous military strength compelled Babur to leave Samarkand. After the conquest by Sheibani-khan of Andijan in 1504, Babur set off south and set his rule in Kabul Ulus. In 1505-1515 Babur several times tried to get back to Central Asia. But these attempts proved to be futile. Later, on purpose to strengthening his power, for the space of the period of 1519-1525 Babur led struggle against India. In 1526-27 he conquered it. The power of "Baburid dynasty" known in Europe "Great Moguls" lasted in India more than 300 years. After that victory Babur didn't live long - died in the town Agra in December 1530, later, according to his testament his remains were carried by his descendants to Kabul and buried there. Babur for that short time he had been ruling the state promoted a stabilization of the political situation in India, unification of Indian land, improvement of towns, organization of trade relations, planting with trees, shrubs and gardens. Building of libraries, caravanserais was widely practiced especially in the years of his sons" and descendants" governing. The Central Asian style appeared in the arts and architecture of India. Javaharlal Neru wrote that after Babur's arrival to India big changes, had taken place there, the new reforms improved life, enriched, arts and architecture. Side by side with the enormous State affairs Babur performed literary-art activity in India and created his most exclusive work that became popular all over the world, "Baburname". "Baburname" is the book including not only historical facts but a unique information on economic, political and social aspects, nature and geography-the information that is of tremendous world importance in the capacity of a unique historical and literary heritage.

As we have said, Babur was a member of the Timurid family, a Turko-Mongol aristocracy which ruled many of the region’s states as direct descendants of the great Timur, often known in the West as Tamerlane. These closely related rulers were perpetually plotting against each other in a tangle of shifting family alliances. Seven years later Babur was driven out of Samarkand, but he had more far-reaching ambitions. Though a hardened warrior, Babur was far from a barbarous, ignorant soldier. He was a cultured and pious man who wrote fine poetry and schooled himself in the culture, natural history and geography of Central Asia and India. His inquiring and observant mind and literary skill add a higher dimension to the battles and body counts of his memoirs. For some of this period Babur was a wanderer with only a few personal followers, seeking shelter with any powerful relative lucky enough to possess a kingdom for the moment. Finally he was settled as the ruler of Kabul in Afghanistan. Successive defeats of his Timurid relations left him as the head of the family. Many hopeful exiled princes then joined him in Kabul, but the possibility of regaining power in Central Asia was slight. Babur now spent some years consolidating his power in Kabul (the period approximately 1514 to 1525). Furthermore, unlike many of his successors, he was never much interested in the pleasures of the harem. He also kept up with the advancing technology of warfare. His first exercise of military and political power came with his claiming the throne of Samarkand, and taking control of the region around the fertile Fergana Valley. From his new powerbase at Kabul in modern-day Afghanistan, he set out to conquer the Sultanate of Delhi. In 1526 he defeated Sultan Ibrahim Lodi at Panipat and founded the Baburid (Baburid) dynasty. Babur first established his capital at Agra, which became the cultural and intellectual focus of one of the greatest empires of the late-medieval world. When he came to battle with the Sultan of Delhi, also in 1526, it would be with a well-trained and well-armed force.

Babur was already familiar with leading raids into the Punjab (modern day Pakistan) from his mountain base. This time he went further, crossing the Indus to march towards Delhi. The ruler, Sultan Ibrahim Lodhi, led out his army and set up a defensive position to bar the way. When Babur reached Panipat, he too dug in with his much smaller force. Now whichever side provoked the other to attack would have the advantage of prepared defenses. But Babur was more in need of immediate battle, because of the difficulty of supplying and maintaining his army so far from its home. Eventually a failed attempt at a night-time cavalry raid on the Sultan’s camp had the desired effect, possibly convincing Ibrahim Lodhi that the invaders lacked the stomach for a serious fight. The Sultan attacked the Moghul position, where Babur had engineered a corridor formed on one side by a barrier of felled trees and massive earthworks, and on the other by the city walls of Panipat. The Sultan’s army was channeled straight into the firing line of Babur’s artillery and of groups of musketeers using overturned gun-carts for protection. He had also cleverly recreated in the open plains conditions similar to those in the narrow mountain passes where he and his troops were used to fighting. Finally Babur’s cavalry swept in among the confused attackers to complete the slaughter. After Panipat, and with further victories over other claimants and local powers such as the Rajputs, Babur gained control of northern India. He was to live only another four years. He did not establish any efficient or enduring administration to tax the populace but gave his supporters land as their personal domains. He continued to behave somewhat as a plundering conqueror rather than a settled ruler, conditioned perhaps by the wandering life he had been forced to lead. He once boasted that he had never celebrated the feast of Ramadan in the same place for two successive years.

On the eve of his departure he was prostrated by a severe illness, and when at length he reached Ferghana it was to hear that his capital had surrendered to his enemies. He was, in fact, a king without a kingdom. To save Andijan, he wrote, "I had given up Samarkand: and now I found that I had lost the one without preserving the other."³ He persevered, however, recovered Ferghana, though a Ferghana somewhat shorn of its proportions, and once more made a dash at Samarkand. After many adventures and strivings with fortune, he resolved with the aid of the very few adherents who remained to him, to return and attempt the surprise of Samarkand. It was a very daring venture, for his entire following numbered but two hundred and forty men. He made the attempt, was foiled; renewed it, and succeeded. He was but just in time. For the last of the garrison had but just yielded, when the chief of the Uzbeks was seen riding hard for the place, at the head of the vanguard of his army. He had to retire, baffled. But Babur could not keep his conquest. The following spring the Shaybanids returned in force. To foil them Babur took up a very strong position outside the city, on the Bukhara road, his right flank covered by the river Kohik. Had he been content to await his enemy in this position, he would probably have compelled him to retire, for it was too strong to be forced. But he was induced by the astrologers, against his own judgment, to advance beyond it to attack the Shaybanid army. In the battle which followed, and which he almost won, he was eventually beaten, and retreated within the walls of the city. Here he maintained himself for five months, but had then to succumb to famine. He was allowed to quit the city with his following, and made his way, first to Uratipe, ultimately to Dehkat, a village assigned to him by the reigning Khan of the former place. For three years that followed he lived the life of an adventurer: now an exile in the desert; now marching and gaining a throne; always joyous; always buoyed up by hope of ultimate success; always acting with energy and vigour.

This incident took place when Babur was on his way to India. At one point, just before reaching Kabul, he and his troops encountered a severe storm. It was raining heavily and then it began to snow. There was no place for the army to take shelter. Then, to their wide surprise, they discovered a tiny cave, so they begged Babur to enter into the cave while all of them remained outside. They were ready to be drenched to the skin. But Babur said, "How can I do that? You are my intimate friends and companions. This protection is not enough for all of us. Since it is not adequate for all, I do not need it. I cannot sleep in comfort while you remain in misery. Whatever hardship has to be faced, I will face it with you. I am more than happy to pass the night outside with you."⁴ So Babur did not enter into the tiny cave. The storm lasted for a long time and then they were able to proceed to their destination. This was Babur's loving oneness with his friends and admirers. Babur himself wrote about this incident in his famous memoirs, which are called Babur-nama. Babur was a good poet, a great hunter and a man of wisdom. He was extremely kind, extremely generous and extremely powerful. It is said that he swam every river on his way to India and crossed the Ganges in just thirty- three strokes. After defeating Ibrahim Lodi, Babur seized Delhi and sent Humayun with an advance army to march on Agra. In the mosque at Delhi, Babur proclaimed himself ‘Padishah' of Hindustan. The people were very pleased with their new ruler, for the former ruler had not been at all nice. At Agra, Humayun was greeted by the wives of the Raja of Gwalior, who had been killed in the Battle of Panipat. They brought their jewels to propitiate Humayun. Among them was India's most precious diamond, the rose-tinted Kohinoor. The value of the Kohinoor was such that it could provide two and a half days' food for the whole world. When Babur arrived in Agra, Humayun showed the diamond to his father and said, "Father, this is for you." But Babur replied, "No, my son, you deserve it. You have been given it and you should keep it. I am very proud of you. You have fought so bravely. You are a great warrior. That is why you have been given this diamond. Now you keep it. I will be so happy if you do."

There was nothing that the great Emperor Babur would hesitate to do for his subjects. He used to regard his subjects as his own children. From time to time, Babur used to go out of the palace grounds and walk along the streets and through the markets to mix with his subjects and see for himself the conditions in which they were living. Often, if he saw someone who was poverty-stricken, he would help that person with a little money or food. People did not recognise their Emperor during these wanderings because he would dress very simply. Also, he wore a kind of turban over his crown to disguise it. Now it happened that there was a young man who cherished tremendous jealousy towards Babur because everybody appreciated, admired and adored the Emperor. Babur's subjects always extolled him to the skies for his bravery, kindness, nobility and other divine qualities. For this reason, the young man had been harbouring a desire to kill Babur. He had heard that from time to time the Emperor walked in the city all alone. So this young man always carried a sword, hoping that someday he would meet the Emperor when he did not have his bodyguards with him and then have the opportunity to kill the Emperor. Usually, when Babur went out, his guards would secretly follow him to protect him. Although Babur did not want anyone to go with him, his guards were afraid for his safety. Babur was the ruler of the whole empire, but in this respect his own bodyguards would not listen to him. One particular afternoon, Babur managed to walk out of the palace gates alone, without his guards. As usual, he went himself. As he was walking along observing the daily activities of his subjects, he saw a mad elephant coming down the street. The elephant was trampling everything in sight. Pandemonium broke out. People were shouting and trying to escape from the elephant's path and everybody was panicking. But there was one little, helpless child who could not run fast enough to get out of the elephant's way. Everybody was frightened to death, but nobody dared to try to save the child. Just as the elephant was about to trample the little child, the Emperor ran over at top speed and snatched the child out of the way. Babur saved the child, but as he was running away with the child in his arms, his turban fell to the ground. When the mad elephant had passed by, some men ran to pick up the turban of the brave hero. Immediately they saw the Emperor's crown inside the turban. The young man who had wanted to kill Babur was one of those who witnessed the whole scene. Although he himself had known that the child's life was in grave danger, he had not been brave enough to try to save him. He had run away, just like everybody else. When he realised what had happened, he fell at Babur's feet and said, "O Emperor, forgive me." Babur asked him, "What have you done?" The man replied, "I have been cherishing the desire to kill you for many years because I was terribly jealous of the admiration you receive. Now I see that you truly deserve it. As Emperor, you are far more precious to the kingdom than any of us, but you were ready to give up your own life to save an ordinary human being. What I have learned from you is that it is infinitely better to give life than to take life. This is what you have taught me. Now, instead of taking your life, I am giving you mine. Please take my life." Then he offered Babur the selfsame sword with which he had planned to kill him. Babur took the sword and said, "I taught you how to give life. Now I am going to take your life, but not in the way that you think. Come with me. From now on, you will be one of my bodyguards. I can see that your sincerity is truly remarkable and I am sure that you will be a faithful guard." So Babur took the man's life, only to make it into a useful and fruitful one. Instead of killing him, instead of punishing him, Babur made the man one of his personal bodyguards.